REPORTERS GUIDE

INTRODUCTION
The term "customs of the Tagalog" refers to the traditional practices, behaviors, and rituals sp
ecific to the Tagalog people, who are an ethnic group in the Philippines. These customs encompass a
wide range of cultural practices, including social etiquette, religious ceremonies, celebrations, and eve
ryday traditions that have been passed down through generations. These customs are an integral part o
f the Tagalog culture and play a significant role in shaping their way of life, values, and interactions w
ithin their community.

ABOUT THE AUTHOR

Juan de Plasencia was born in the early 16th century as Juan Portocarrero in Plasencia, Spain.
This provides a glimpse into his origins and the name he was known by before embarking on his rema
rkable missionary journey.

Moving forward in his life's narrative, Juan de Plasencia dedicated the majority of his years to
missionary work in the Philippines. His tireless efforts were focused on spreading Christianity and pla
yed a significant role in the early stages of evangelization in the region.

THE HISTORICAL BACKGROUND OF THE DOCUMENT

The contents of the document that was written in 1589 included two customs, The Socio-Political and
The Religious Customs

SOCIO-POLITICAL CUSTOMS
- Shown is the hierarchy of Social class, starting from the highest position of the Datu,
followed by the Maharlikas, Aliping Namamahay, and the lowest of the class is the Aliping Saguguil
er or Slaves.

Datu | Maharlika
In Juan de Plasencia's document, it reveals that our ancestors had leaders known as D
atos who governed the barangays. The barangay system originated from people who settled in the Phil
ippines on boats, with the boat captain assuming the role of chieftain. Barangays consisted of parents,
children, relatives, and slaves, typically unrelated unless agreements were in place. Social classes with
in barangays included nobles (Maharlika), commoners, and slaves. Maharlika were individuals who w
ere born free, exempt from taxes, and served as warriors in the barangay. The text underscores the aut
hority of the Dato, who had people rowing for them and assisting in building their houses. However, it
also highlights that there was a sense of equality even among the children of slaves.

Aliping Namamahay | Aliping Saguguiler

Slavery existed primarily due to debts rather than prejudice, as our ancestors held ant
i-slavery beliefs, using it as a means of debt repayment. Marriages were crucial, binding couples to th
eir village and impacting their children's inheritances, with specific rules governing unions among ma
harlika, commoners, and slaves. Guidelines covered inheritance, dowry, and addressed issues like adu
ltery and failed marriages.
 REPORTERS GUIDE

The society also emphasized the importance of a man's fiancée, maintaining the tradition of d
owries, which symbolized a promise and showed appreciation to the woman's family.

Nevertheless, this bias in the document doesn't imply that every aspect of its content is influen
ced in the same manner.While it's true that this account has a potential bias due to the author's Spanish
background, it's worth acknowledging that he crafted it based on personal experiences from his extend
ed stay of 10 to 20 years in Luzon. Additionally, during that period, the Philippines was essentially a
nascent nation with no formal governance, and the only semblance of government was the informal ba
rangay system that originated from the barangays' inhabitants. Juan de Plasencia's account primarily d
raws from the customs and practices of pre-colonial Philippine governance, particularly focusing on
matters like inheritance, marriage, and the relatively informal judicial system of that era

RELIGIOUS CUSTOMS

Back then, there were no temples or churches, so ceremonies and worship took place
in the Dato's house, known as the "simbahan." This house was spacious to accommodate the barangay
during celebrations, with protective "sibi" on the sides to shield from rain. Small lamps called "sorhil
e" adorned the house's posts, and a large lamp lit up the center. Their worship, known as "nagaanitos,"
included reverence for idols like Bathala, symbolizing the "all-powerful" creator. They also honored c
elestial bodies like the sun, moon, stars (Tala), constellations (Balatik and Mapulon), Dian Masantala
(patron of lovers and generations), Lacapati and Indianale (patrons of lands and husbandry), and even
feared crocodiles (Buaya).

(IDOLS is another term for GODS)

Author’s View
The author highlights the stark cultural differences between the Philippines and the Western
world, writing the governance, the people, the beliefs, and ever Filipino culture. Emphasising the exist
ence of pre-arrival Filipino culture with unwritten societal rules, discussing relationships and property,
and delving into Luzon's distinct religious beliefs, including unfamiliar gods and diverse worship pra
ctices. The author concludes by expressing a desire for the prevalence of Catholicism in Luzon, displa
ying their disdain for the existing customs and a hope for a shift towards biblical faith.